Henry VIII. A. D. 1546. King Henry according as his counsel him, so was he led. shall, with such diligence and dexterity, put this matter in execution, as that it may immediately take place for the benefit of our subjects at this time accordingly, without failing, as ye will answer unto us for the contrary. Given under our signet, at our monastery of Chertsey, the eleventh day of August. Thus, while good counsel was about him, and could be heard, the king did much good. So again, when sinister and wicked counsel, under subtle and crafty pretences, had gotten once the foot in, was about thrusting truth and verity out of the prince's ears, how much religion and all good things went prosperously forward before, so much, on the contrary side, all revolted backward again. Whereupon proceeded this proclamation above mentioned, concerning the abolishing and burning of English books: which proclamation, bearing the name of the king's majesty, but being the very deed of the popish bishops, no doubt had done much hurt in the church among the godly sort, bringing them either into great danger, or else keeping them in much blindness, had not the shortness of the king's days stopped the malignant purposes of the aforesaid prelates, causing the king to leave that by death unto the people, which by The death his life he would not grant. For, within four months after, the proclamation coming out in August, he deceased in the beginning of January, in the thirty-eighth year of his reign, A. D. 1547; leaving behind him three children, who succeeded him in his kingdom, king Edward, queen Mary, and queen Elizabeth: of whom it remaineth now to prosecute (by the permission and sufferance of Christ our high Lord and Prince) in the process of this history, according as the order of their succession, and acts done by them in the church, shall require; after that, first, I shall have prosecuted certain other matters by the way, according to my promise here to be inserted. of king Henry. A. D. 1547. Scottish History. The History touching the Persecution in Scotland, A.D. WITH THE 1540 to 1558. Borth wike, cited and NAMES AND CAUSES OF SUCH BLESSED MARTYRS, AS IN THAT COUNTRY SUFFERED FOR THE TRUTH, AFTER THE TIME OF PATRICK HAMELTON. Thus, having finished the time and race of king Henry VIII., it remaineth now, according to my promise made before, here to place and adjoin so much as doth come to our hands, touching the persecution of Scotland, and of the blessed martyrs of Christ, who in that country, likewise, suffered for the true religion of Christ, and the testimony of their faith. To proceed therefore in the history of these Scottish matters, next Sir John after the mention of David Stratton and Master Nicholas Gurlay, with whom we ended before, the order of time would require next to knight infer the memory of sir John Borthwike, knight, commonly called condemn captain Borthwike; who, being accused of heresy, as the papists call heresy: it, and cited there-for A.D. 1540, and not appearing, and escaping absent, out into other countries, was condemned for the same being absent, his pic by the sentence of David Beaton, archbishop of St. Andrew's, and burned. other prelates of Scotland; and all his goods confiscated, and his ed of being ture is (1) Henry VIII. died on Friday the 28th of January.—ED. History. picture at last burned in the open market-place. His story, with his Scottish articles objected against him, and his confutations of the same, here ensueth in process under expressed, as followeth. A.D. 1540 to AGAINST SIR 1558. THE ACT OR PROCESS, OR CERTAIN ARTICLES With the Answer and Confutation of the said Borthwike; whose By the help of a certain friend of mine, there came certain articles unto my hand, for which the Scottish cardinal, and such others of his sect and affinity, did condemn me as a heretic. And forasmuch as this condemnation should not lack his cloak or defence, they gathered together a great number of witnesses, whereas, besides the bare names of the witnesses, they alleged none other proof at all. Wherefore I thought good to bestow some labour in refelling those articles, which they could not prove, partly that I might take away from all true Christians the occasion of all evil suspicion, as though that I, being vanquished or overthrown by their threatenings, would deny Christ; and, partly, that their errors being thereby made manifest, they should even for very shame repent, or else, hereafter, the less abuse the furor or madness of such witnesses to shed blood. Therefore I will first confirm, by evident testimonies of the Scriptures, those things which in times past I have taught; and afterwards I will refel their vain sophistication, whereby they go about to subvert the truth of God. The Act or Process, &c. Sir John Borthwike knight, commonly called captain Borthwike, being accused, suspected, slandered, and convicted by witnesses, without all doubt of greater estimation than he himself, in the year of our Lord 1540, the twentyeighth day of May, in the cloister of St. Andrew's, in the presence of the most reverend fathers, Gawine archbishop of Glasgow, chancellor of Scotland; William bishop of Aberdeen, Henry bishop of Candicatia, John bishop of Brechin, and William, bishop of Dunblane; Andrew of Melrose, George of Dunfermline, John of Paslet, John of Londrose, Robert of Rillos and William of Rulrose, abbots; Mancolme of Quiterne and John of Petinuaim, priors; Master Alexander Balfour, vicar of Ritman, rector of law, official of St. Andrew's; John Winryme, subprior; John Annand and Thomas Cunningham, canons of St. Andrew's; John Thompson of the university of St. Andrew's; and Master John Mairr and Peter Capel, bachelors of divinity and doctors; Martin Balfour, bachelor of divinity, and of the law, and official principal of St. Andrew's; John Tulildaffe, warden of the friars minors, 10 and John Patterson of the same covent and also in the presence of the most noble, mighty, and right wor (1) See Hall's Chronicle. London, 1809, pp. 844-846.—ED. 8 (2) Candicatia,' rather Candida Casa, the Latin name of Quhit-tern or Whitehorn, a bishop's see of Galloway. Fergus lord of Galloway, who flourished in the reign of king David I., founded here a priory. Morice, prior of this convent, swore fealty to Edward Longshanks, king of England A.D. 1296. This church was famous for the great resort of pilgrims, who flocked thither from all parts to St. Ninian's sepulchre. There were two famous priors of this place, the one Gavin Dunbar A.D. 1540, afterwards archbishop of Glasgow; the other James Beaton a son of the family of Belfour in Fife, first archbishop of Glasgow, and then of St. Andrew's, and chancellor of Scotland.-ED. (3) John of Paslet' or Paisley, in the shire of Renfrew, formerly a priory, and afterwards changed into an abbey of Black Monks, brought from Wenlock in England.-ED. (4) Londrose,' Lundores, in the shire of Fife, was a rich abbey, founded by David earl of Huntingdon (brother to king William), upon his return from the Holy Land, about the year 1178. This abbey was erected into a temporal lordship by James VI. the 25th December, 1600, in favour of Patric Lesly, son to Andrew earl of Roshes.-ED. (5) Rillos." This word has been originally Killos,' in the Latin edition, page 166; as such it occurs in the following passage: Kinloss, or rather Keanloch, in Moray, was a famous abbey.' Dempster, following the old and popular tradition, calls it Killoss, and gives us the following account of it, and the reason of its foundation,' &c. See Keith's Historical Catalogue of Scottish Bishops, &c. 8vo. Edinb. 1824, p 418.-ED. (6) A similar suggestion is offered respecting this word. It has probably been written Kulrose. Culross or Kyllenross situated upon the Frith of Forth,' &c. an abbey founded in the year 1217.' See Keith, page 422.- ED. (7) Quiterne' or Quhit-hern; Whitehorn or Candida Casa.-ED. (8) Petinuaim,' Pittenween, in the shire of Fife.-ED. · (9) Hall says Kylmane:' probably Kilmany, as spelt by Macpherson.--ED. (10) Hall says, 'The grey friars of St. Andrew's.'-ED. Scottish shipful lords, George earl of Huntelo, James earl of Arran, William earl History. marshall, William earl of Montrose; Malcolm lord Fleming, chamberlain of A. D. Scotland; John lord Lindsey, John lord Erskine, George lord Seton, sir 1540 James Hamelton of Finwart,2 Walter lord of the knights of St. John, of Forfichen; Master James Foules of Collington, clerk to the king's register; with divers other lords, barons, and honest persons, being called and required together for witnesses, that he did hold, publish and openly teach, these errors following: 3 to 1558. THE FIRST ARTICLE: 'That our most holy father the pope, the vicar of Jesu Christ, hath not, neither can exercise, greater authority over Christians here on earth, than any other bishop or prelate.' Sir John Borthwike's Answer. These holy ones do magnify their Lord by like title as common thieves and robbers are accustomed to prefer the captains and ringleaders of their robberies and mischiefs, calling them in every place the most honest and good men, whereas likewise it is evident that in the whole world there is no man more given to riot, who more greedily doth seek after all kind of delicateness and wantonness, and finally aboundeth with all kind of vice, as treason, murder, rapine, and all kind of such evils. Furthermore, whereas they affirm him to be the vicar of Christ here on earth, it shall be easily convinced, when it shall be made manifest, that he neither hath, nor can exercise, more power or authority over Christians, than any other bishop or prelate. For unto that office of being vicar they refer that great authority which they do so greatly boast and brag of, which being taken away, the office of vicar doth also fall and decay. But now, to attempt the matter, I will first demand of the maintainers of this pre-eminency and authority, whereupon they will ground the same? I know that they will answer unto me, that Peter had power and authority over the other apostles, and consequently over the universal church, which power, by succession, is translated unto the bishops of Rome. But how unshamefastly do they lie herein, any may easily perceive who hath but any small spark of judgment in him, when he shall hear the testimonies of the Scriptures, which we will allege to confirm this our opinion. For Peter, in Acts xv., in the council, doth declare what is to be done, and admonisheth us what of necessity we ought to do. And he there did also hear others speak, and did not only give them place to say their minds, but also permit and receive their judgment; and whereas they decreed, he followed and obeyed the same. Is this then to have power over others? Furthermore, whereas in his first epistle he writeth unto bishops and pastors, he doth not command them as a superior or head over them, by power and authority, but maketh them his fellow-companions, and gently exhorteth them as is accustomed to be done between equals of degree; for these are his words: 'I beseech and desire the bishops and pastors which are amongst you, forasmuch as I myself am also a bishop, and a witness of the afflictions of Christ, and also a partaker of the glory which shall be revealed, that they do diligently feed the flock of Christ, which is committed unto them.' Why then do they so challenge unto them the authority of Peter, which he never acknowledged in himself? Truly, I do not doubt but that if Peter were here present, he would, with like severity, rebuke their folly and madness, as Moses, in times past, did unto Joshua, who burned with too earnest a zeal towards him. I doubt not but that many, in this feigned authority of Peter, do seek out more vain helps to maintain and uphold the tyranny of popes, rather than to make him ruler and governor over all others. For whereas in Acts viii. he is commanded by his fellows to go with John into Samaria, he did not refuse so to do. Insomuch then as the apostles do send him, they declare thereby, that (1) Huntelo,' Huntly, a castle of the Gordons in Berwickshire.-ED. (2) Finwart,' Finnart, or Finlater, a castle of the Sinclairs and Ogilvys, to whom it has given the title of earl.-ED. (3) There has been some difference in the statements of this preamble as given by Hall and by Foxe; by the aid of the former several of the proper names have been corrected, while others are explained in the notes, on the authority of Keith and others. Neither Knox in his History of the Reformation,' nor Spotswood in his History of the Church of Scotland,' nor Hall in his ⚫ Chronicle,' have preserved those interesting answers which Foxe has given us.-ED. they do not count him as their head and superior, and in that he doth obey Scottish them, and taketh upon him the office or ministry committed unto him, he con- History. fesseth thereby that he hath a society and fellowship with them, but no rule or empery over them, as he writeth in his epistle. A. D. 1540 to 1558. but no But if none of these examples were evident or manifest, the only Epistle to the Galatians were sufficient to put us out of all doubt; where St. Paul, almost throughout two whole chapters, doth nothing else but declare and affirm himself to be equal unto Peter, in the honour or dignity of the apostleship. For, Peter had society first of all, he rehearseth how he went up to Jerusalem unto Peter, not to the with the intent to profess any homage and subjection unto him, but only to witness, apostles, with a common consent and agreement, unto all men the doctrine which they rule over taught; and that Peter did require no such things at his hand, but gave unto them. him the right side or upper hand of the fellowship, that they might jointly together labour in the vineyard of the Lord. Moreover, that he had no less favour and grace among the Gentiles, than Peter had amongst the Jews; and finally, when Peter did not faithfully execute his office and ministry, he was by him rebuked, and Peter became obedient unto his correction. with All these things do evidently prove, that there was equality between Paul Paul and Peter, and also that Peter had no more power over the residue of the equal apostles, than he had over Paul: which thing St. Paul even of purpose doth Peter. treat of, lest any man should prefer Peter or John before him in the office of apostleship, who were but his companions, and not lords over one another. Whereupon these places of Scripture work this effect, that I cannot acknowledge Peter to be superior or head over other apostles, neither the pope over Christ the other bishops: but I acknowledge and confess Christ to be the only head of the only head church, the foundation and high priest thereof, who, with one only oblation, church. hath made perfect for evermore all those who are sanctified. And I boldly do Universal affirm and say with St. Gregory, that whosoever calleth himself, or desireth to bishop be named or called, the head or universal priest or bishop, in that his pride he is the fore-rider or predecessor of Antichrist; forasmuch as, through his pride, Gregory. he doth exalt himself above all others. of the spoken against by not prove Furthermore, whereas they allege, out of the old law, the high priesthood The old and the supreme judgment which God did institute and ordain at Jerusalem; law doth I answer thereunto, that Christ was that high bishop, unto whom the right and Peter's or title of priesthood is now transported and referred. Neither is there any man the pope's so impudent, which will take upon him to succeed in the place or degree of his honour; forasmuch as this priesthood doth not consist only in learning, but in the propitiation and mercy of God, which Christ hath fulfilled by his death, and in the intercession, by which he doth now entreat for us unto his Father. Whereas also they do allege out of Matt. xvi.; Thou art Peter, and upon this rock,' etc. if they do think that this was particularly spoken unto Peter, St. Cyprian and St. Augustine shall sufficiently answer them, that Christ did it not for this purpose, to prefer one man above all the residue, but that thereby he might commend and set forth the unity of the church; for so saith St. Cyprian: In the person of one man God gave unto them all the keys, that he might thereby signify the unity of them all. For even as Peter was, even the very same were all the residue, being endued with like fellowship of honour and dignity. But it was convenient that it should take his original of one, that the church of God might be manifested to be one only.' St. Augustine's words are these: If the mystery of the church were not in Peter, the Lord would not have said unto him, I will give unto thee the keys of the kingdom of heaven. If this were spoken unto Peter, the church hath them not. If the church have them, then Peter, when he received the keys, did figurate the whole church. Again, when they were all demanded and asked, only Peter answered, Thou art Christ. Then was it said unto him, I will give unto thee the keys, as though he alone had received the power of binding and loosing; for, like as he alone spake that for them all, so he, as it were, bearing the person of that unity, received the same with them all. Therefore, one for them all, because he is united unto them all.' Another argument they do gather upon the words which Christ spake unto Peter, Thou art Peter, and upon this rock will I build my church:' which words are not found to be spoken unto any other of the apostles. This argu(1) Augustine, Tractatus in Johannem, 1; fol. 12.- ED. macy. A. D. .1540 to 1558. Scottish ment shall easily be dissolved, if we do understand and know why Christ did History. give Peter that name, which otherwise was called Simon. In the first chapter of John, Christ speaketh thus unto him: Thou shalt be called Cephas;' which, by intepretation, signifieth Peter: in that point having respect unto the constant confession of Christ, which he had made, like as God changed the name of Abraham, who at first was called Abram, because he should be a father of many nations. Then, even as Abraham took his name of the multitude, which should come forth of his seed, so likewise Peter took his name of the constant confession of Christ, who indeed is the true rock whereupon the church is builded, and not Peter himself; no otherwise than Abraham, who was not the multitude itself, whereof he took his name. Besides this, the church should be stayed, or builded upon an over weak foundation, if it should have Peter for the ground or foundation thereof, who, being amazed and overcome with the words of a little wench, did so constantly deny Christ. Another solved. Now, therefore, I think there is no man but that doth understand how these Romish builders do wrest the Scriptures hither and thither, and, like unto the rule or square, do apply them according to their wills, to what end and use they themselves think good. Furthermore, in that they do allege, out of John xx., ' Feed my sheep,' it is objection an over-childish argument; for to feed, is not to bear rule and dominion over papistical the whole church. Besides all this, as Peter had received commandment of the Lord, so doth he exhort all other bishops to feed their flock, in his first epistle and fifth chapter. Hereby a man may gather by these words of Christ, that either there was no authority given unto Peter more than unto others, or else that Peter did equally communicate that right and authority, which he had received, unto others, and did not reserve it unto himself after his death, to be transported unto the bishops of Rome. Indul no effect. As for such reasons as they do allege, which are not gathered or taken out of Holy Scriptures, I pass them over, lest I might seem to contend with shadows. THE SECOND ARTICLE. That indulgences and pardons, granted by our supreme head the pope, are of no force, strength, or effect; but tend only to the abusion of the people, and to the deceiving of their souls.' Sir John Borthwike's Answer. It shall be evidently declared, that indulgences and pardons are of none gences of effect, after that I have, first of all, taught what they do call indulgences or pardons. They say, they are the treasure of the church, that is to say, the merits of Christ, of the saints, apostles and martyrs, whom they impudently affirm to have performed and merited more at God's hand, at the time of their death, than was necessary or needful for them; and that of the abundance of their merits there did so much superabound, as was not only sufficient for themThe trea- selves, but also might redound to the help of others. And, because so great a goodness should not be superfluous or in vain, they affirm and teach, that their church as blood was mixed and joined with the blood of Christ; and of them both, the treasure of the church was compound, and made for the remission and satisfaction of sins. How cunning and notable cooks these are, who can make a confection of so many sundry herbs! sure of the popeholders take it. Papists hold the lord treasurer of pope to be the church. Furthermore, they do feign the custody and keeping of this treasure to be committed wholly unto the bishop of Rome, in whose power consisteth the dispensation of so great treasures, that either by himself he may give or grant, or otherwise give power unto others to give the same. And hereupon rise the plenary indulgences and pardons granted by the pope, for certain years; by cardinals, for a hundred days; by bishops, for forty days. This is the judgment and opinion which they hold of the indulgences. But I pray you, who taught those saints to work or deserve for others, but only Satan, who would utterly have the merits of Christ extinguished and blotted out, which he No man knoweth to be the only remedy of salvation? For, if the Scripture doth teach us can work that no man of himself can deserve or work his salvation, how did the saints salvation, then work or merit for others? It is manifest that Christ saith, in Luke xvii., his own |